Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 28:1-28.
Pr 28:1-28.
1. 悪い良心は人を臆病にする。義人だけが真に勇敢である（Pr 14:26; Ps 27:1）。
The wicked flee - Every wicked man, however bold he may appear, is full of dreary apprehensions relative to both worlds. But the righteous has true courage, being conscious of his own innocence, and the approbation of his God. The unpitious fleeith - Old MS. Bible. This word is often used for impious, wicked, ungodly; hence it appears that our word pity anciently meant piety or godliness.
The wicked flee when no man pursueth,.... Through the terrors of a guilty conscience, as in Cain and others; who fear where no immediate cause of fear is, are frightened with their own shadows; and as Gaal was with the shadow of the mountains, he took for an army of men, as his friend told him, Judges 9:36; they are chased with the sound of a shaken leaf, and fancy men are at their heels to destroy them, and therefore with all haste flee to some place of safety; see Leviticus 26:17;
but the righteous are bold as a lion; which turns not away from any creature it meets with, nor mends its pace when it is pursued, but walks on intrepidly, and oftentimes lies down and sleeps in open places, and as securely as in woods and dens, being devoid of all fear; hence the heart of a valiant man is said to be as the heart of a lion, 2 Samuel 17:10; see Proverbs 30:30; so Pindar (z) compares a courageous man to a lion for boldness. Now righteous men are as bold as this creature, or more so; some of them have stopped the mouths of lions, and have dwelt securely in the midst of them, as righteous Daniel: and all righteous men are or may be as fearless as the lion; fear God they do, but have no reason to fear any other; and many of them are fearless of men, of their menaces and reproaches, or of anything they can do to them; since not only angels are their guardians, but God is on their side, and Christ has overcome the world for them: they are fearless of Satan and his principalities; they are delivered out of his hands; they know he is a coward, though a roaring lion, and when resisted will flee from thorn; yea, that he is a chained, conquered, enemy: and, though they are afraid of committing sin, yet are fearless of the damning power of it; Christ having bore their sins, made satisfaction for thong; for whose sake they are pardoned; and whose righteousness justifies and blood cleanses from all sin: they are fearless of death; its sting being removed, itself abolished as a penal evil, and become a blessing, and is the righteous man's, gain: they are fearless of wrath to come; Christ having delivered them from it, and they being justified by his blood: they are courageous as the lion in fighting the Lord's battles with sin, Satan, and the world, and in enduring hardiness as good soldiers of Christ; knowing their cause is good, that Christ is the Captain of their salvation, their spiritual armour is proved, and they are sure of victory and of a crown They are "confident" (a) as the lion, as the word may he rendered; they are confident of the love of God, of their interest in Christ, of the grace of God in their hearts, and that all things work together for their good; and that it is, and always will be, well with them, let things go how they will in the world, and so are secure. They are bold and undaunted, both before God and men; before God in prayer, knowing him to be their covenant God in Christ, having in view the blood and righteousness of Christ, and being assisted by his Spirit: and they are undaunted before men; if the righteous man is a minister of the word, he speaks it boldly, as it ought to be spoken, fearing the faces of none, knowing it to be the Gospel of Christ, the truth, as it is in him, and the power of God to salvation; and if a private Christian, he is a public professor of Christ, this word and ordinances, which he is not ashamed to own before all the world; in short, the righteous are bold in life and in death, and will be so in the day of judgment; and it is their righteousness which makes them so, from which they are denominated righteous, even not their own, but the righteousness of Christ.
(z) Isthm. 4. antistroph. 3. col. 1. v. 5. (a) "confiduat", Mercerus, Gejerus, Trigurine version; "confidet, vel confidere solet", Baynus; "confidit", Michaelis.
The character of the righteous and of the wicked, with the blessed fruits of integrity, and evil effects of sin, Proverbs 28:11-12. The evil of concealing and blessedness of confessing sin, Proverbs 28:13. The evil of oppression and violence, the benefit of industry and faithfulness, with sundry other observations, Proverbs 28:15-28.
The wicked flee when no man pursueth, because the conscience of their own guilt puts them into a continual expectation and dread of God’s judgments.
The righteous are bold; are courageous and resolute, having the witness of a good conscience, and the assurance of Divine favour and protection, and the supports and consolations of the Holy Ghost.
Verse 1. - The wicked flee when no man pursueth. The unreasoning terror of the sinner arises partly from his uneasy conscience, which will not permit him to transgress without warning of consequences, and partly from the judgment of God, according to the threats denounced in Leviticus 26:36, 37. A terrible picture of this instinctive fear is drawn in Job 15:20, etc., Cand Wisd. 17:9, etc. There are numerous proverbs about unreasonable timidity, such as being afraid of one's own shadow (see Erasmus, 'Adag.,' s.v. "Timiditas"). As the Eastern puts it, "The leaf cracked, and your servant fled;" and "Among ten men nine are women" (Lane). On the cowardice of sinners St. Chrysostom says well, "Such is the nature of sin, that it betrays while no one finds fault; it condemns whilst no one accuses; it makes the sinner a timid being, one that trembles at a sound; even as righteousness has the contrary effect How doth the wicked flee when no man pursueth? He hath that within which drives him on, an accuser in his own conscience, and this he carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within, but wherever he goeth he is scourged, and hath an incurable wound" ('Hom. in Stat.,' 8:3, Oxford transl.). But the righteous are hold as a lion. They are undismayed in the presence of danger, because their conscience is at rest, they know that God is on their side, and, whatever happens, they are safe in the everlasting arms (see Psalm 91.). Thus David the shepherd boy quailed not before the giant (1 Samuel 17:32, etc.), remembering the promise in Leviticus 26:7, 8. The heathen poet Horace could say of the upright man ('Carm.,' 3:3, 7) -
"Si fractus illabatur orbis, Impavidum ferient ruinae." Whoso feareth the Lord shall not fear nor be afraid; for he is his Hope (Ecclus. 31 (34):14, etc.). St. Gregory ('Moral.,' 31:55, "The lion is not afraid in the onset of beasts, because he knows well that he is stronger than them all. Whence the fearlessness of a righteous man is rightly compared to a lion, because, when he beholds any rising against him, he returns to the confidence of his mind, and knows that he overcomes all his adversaries because he loves him alone whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself of his own accord to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high when it is raised above the meanest objects by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above" (Oxford transl.).
1 The godless flee without any one pursuing them;
But the righteous are bold like a lion.
We would misinterpret the sequence of the accents if we supposed that it denoted רשׁע as obj.; it by no means takes ואין־רדף as a parenthesis. רשׁע belongs thus to נסוּ as collective sing. (cf. e.g., Isaiah 16:4);
(Note: The Targum of Proverbs 28:1 is, in Bereschith rabba, c. 84, ערק רשּׁיעא ולא רריפין להּ ; that lying before us is formed after the Peshito.)
in 1b, יבטח , as comprehensive or distributive (individualizing) singular, follows the plur. subject. One cannot, because the word is vocalized כּכפיר and not כּכּפיר , regard יבטח as an attributive clause thereto (Ewald, like Jerome, quasi leo confidens ); but the article, denoting the idea of kind, does not certainly always follow כ . We say, indifferently, כּארי or כּארי , כּלּביא or כּלביא , and always כּאריה , not כּאריה . In itself, indeed, יבטח may be used absolutely: he is confident, undismayed, of the lion as well as of the leviathan, Job 40:23. But it is suitable thus without any addition for the righteous, and נסו and יבטח correspond to each other as predicates, in accordance with the parallelism; the accentuation is also here correct. The perf. נסו denotes that which is uncaused, and yet follows: the godless flee, pursued by the terrible images that arise in their own wicked consciences, even when no external danger threatens. The fut. יבטח denotes that which continually happens: the righteous remains, even where external danger really threatens, bold and courageous, after the manner of a young, vigorous lion, because feeling himself strong in God, and assured of his safety through Him.
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XXVIII
(1) The wicked flee when no man pursueth.—Comp. the curse pronounced upon Israel for disobedience (Leviticus 26:17; Leviticus 26:36).
The righteous are bold as a lion.—Comp. Leviticus 26:8; 1Samuel 17:32, sqq.; Psalm 91:1, sqq.
The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the poor who oppress the poor. The upright poor man is preferable to the wicked rich man. The unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is blessed who fears always. A wicked ruler a curse. The murderer generally execrated. The faithful man. The corrupt judge. The foolishness of trusting in one's own heart. The charitable man. When the wicked are elevated, it is a public evil.